Homilies on the Gospel of St. John and the Epistle to the Hebrews

NPNF (V1-14)St. Chrysostom29This expression 167 therefore is declaratory of the point; but the following part of the proof quoted,corrects an erroneous opinion which might beset simple men. For, says the Apostle, do not, becauseyou have heard that he is an Effulgence, suppose that He is deprived of His proper person; this isimpious, and belongs to the madness of the Sabellians, and of Marcellus’ followers. We say notso, but that He is also in His proper Person. And for this reason, after having called Him“Effulgence,” Paul has added that He is “the express image of His Person” ( Heb. i. 3 .), in orderto make evident His proper Personality, and that He belongs to the same Essence of which He isalso the express image. For, as I before 168 said, it is not sufficient by a single expression to setbefore men the doctrines concerning God, but it is desirable that we bring many together, andchoose from each what is suitable. So shall we be able to attain to a worthy telling of His glory,worthy, I mean, as regards our power; for if any should deem himself able to speak words suitableto His essential worthiness, and be ambitious to do so, saying, that he knows God as God knowsHimself, he it is who is most ignorant of God.Knowing therefore this, let us continue steadfastly to hold what “they have delivered unto us,which from the beginning were eye-witnesses, and ministers of the word.” ( Luke i. 2 .) And letus not be curious beyond: for two evils will attend those who are sick of this disease, (curiosity,)the wearying themselves in vain by seeking what it is impossible to find, and the provoking Godby their endeavors to overturn the bounds set by Him. Now what anger this excites, it needs notthat you who know should learn from us. Abstaining therefore from their madness, let us trembleat His words, that He may continually build us up. For, “upon whom shall I look” ( Isa. lxvi. 2 ,LXX.), saith He, “but upon the lowly, and quiet, and who feareth my words?” Let us then leavethis pernicious curiosity, and bruise our hearts, let us mourn for our sins as Christ commanded, letus be pricked at heart 169 for our transgressions, let us reckon up exactly all the wicked deeds, whichin time past we have dared, and let us earnestly strive to wipe them off in all kinds of ways.Now to this end God hath opened to us many ways. For, “Tell thou first,” saith He, “thy sins,that thou mayest be justified” ( Isa. xliii. 26 170 ); and again, “I said, I have declared mine iniquityunto Thee, and Thou hast taken 171 away the unrighteousness of my heart” ( Ps. xxxii. 5 , LXX.);since a continual accusation and remembrance of sins contributes not a little to lessen theirmagnitude. But there is another more prevailing way than this; to bear malice against none of thosewho have offended against us, to forgive their trespasses to all those who have trespassed againstus. Will you learn a third? Hear Daniel, saying, “Redeem thy sins by almsdeeds, and thine iniquitiesby showing mercy to the poor.” ( Dan. iv. 27 , LXX.) And there is another besides this; constancyin prayer, and persevering attendance on the intercessions 172 made with God. In like manner fastingbrings to us some, and that not small comfort and release from sins committed, 173 provided it beattended with kindness to others, and quenches the vehemence of the wrath of God. ( 1 Tim. ii. 1.) For “water will quench a blazing fire, and by almsdeeds sins are purged away.” ( Ecclus. iii. 30, LXX.)167ἀ παύγασμα .168 Hom. ii. 4.169κατανυγῶμεν .170 Slightly varied from LXX.171 al. “forgiven.”172ἐ ντεύξεσιν .173λύσιν τῶν ἡμαρτημένων .48